Interpretasi milenial Muhammad Shahrur tentang isu-isu perempuan

Background This study examines Muhammad Shahrur’s theory of limits and women’s issues. This theory adjusts the muhkamat verses to remain relevant to sociocultural conditions while remining within the jurisdiction of Allah SWT. Shahrur’s approach conveyed women as different from traditional ulemas and controversial. Therefore, it is necessary to describe Shahrur’s theory and interpretation of women’s issues. Methods This was an exploratory bibliographic study using descriptive-hermeneutic analysis. Two of Shahrur’s books were selected and five chapters from  Al-Kitāb wa Al-Qur’ān, Qirā’ah Mu’āshirah and five chapters from  Nahw Ushūl al-Jadīdah Li al-Fiqh al-Islāmy; Fiqh al-Mar’ah . Results Shahrur’s interpretations on women’s issues are: a) relationships between teenagers of the opposite sex without marriage or living together are “ halal” if they follow their will without a contract and are accompanied by syecih, or permission; b) the maximum limit of the hijab is to cover the entire body except the face and palms. In contrast, the minimum limit covers the juyūb, including cleavage under the armpits, body parts, genitals, and buttocks. Apart from these, it does not include intimate parts and adapts to the community. c) Women’s intimate parts are shown only to the seven groups: brothers, fathers, children of a sibling, parents of one’s wives, and their children; d) Polygamy has both an upper limit and a lower limit. Shahrur allows polygamy under two conditions: widows with children whose husbands left them to protect them; polygamy has two limitations: a limit for quantity and a limit for quality; and e) the law of adultery has a lower and upper limit. Conclusion According to Shahrur, women’s issues are divided into four limits: sometimes they are at the upper limit and sometimes at the lower limit. Shahrur’s linguistic approach finally led him to draw the conclusion that the product of Islamic law is highly dependent on the sociocultural context.


Results
Shahrur's interpretations on women's issues are: a) relationships between teenagers of the opposite sex without marriage or living together are "halal" if they follow their will without a contract and are accompanied by syecih, or permission; b) the maximum limit of the Muhammad Sofwan, Univeristas Jambi, Jambi, Indonesia

3.
Any reports and responses or comments on the article can be found at the end of the article.

Introduction
In the public domain, the condition of women and men, when compared to the periods of colonialism and imperialism, is now much better. 1Many women also get into politics, have a career, are highly educated, and so on.But this does not mean that it guarantees justice for women, especially at the religious discursive level.Today, in Indonesia, a country where the religion embraced by the majority of the population is Islam, unfair treatment of women by men in the form of discrimination and violence still occurs.It is true that the state must be present.However, it is too difficult for the state to deal with it alone.It needs religious support and some kind of religious commentary, or fiqh, in favor of women.
Devi Asmarani, a women's activist, in a Focus Group Discussion (FGD) on Women and Gender Equality, in Jakarta, on 8 October 2018, said that currently there are at least 400 Regional Regulations (Perda) that discriminate against women."This discrimination is, for example, in the form of a Regional Regulation that limits the way women dress and limiting the time for women's activities outside the home."According to her, the clash of views between religion and politics is one of the factors forming discriminatory attitudes towards women.Opportunities for women in Indonesia, to become regional heads or members of the Legislative, are very small, especially in areas that apply Islamic law, where discrimination still occurs. 2 addition to discrimination, the number of cases of violence against women in Indonesia is still high.This is revealed from data released by the National Commission for the Eradication of Violence Against Women (Komnas Perempuan) in 2015.In the data, it was recorded that there were at least 16,217 cases that went to Komnas Perempuan.A total of 11,207 cases occurred in households.A total of 6,725 out of 11,207 cases of violence against women were experienced by wives.Meanwhile, the other 2,734 cases were experienced by women whose status was girlfriend.There were 930 cases of violence against young women.The data on violence against women released by Komnas Perempuan is far less than the data presented by the Religious Courts-Religious Judiciary Agency (PA-BADILAG).According to data from PA-BADILAG, violence against women reached 321,752 cases.Thus, when combined with data from Komnas Perempuan, violence against women reached 321,752 cases.3 The leader of the Cirebon Arjawinangun Islamic Boarding School, KH Husein Muhammad, argued that the rise of cases of violence against women is partly due to the wrong interpretation of Islamic teaching texts, and that is a reason for people to commit violence in the name of religion.4 According to Husein, one of the texts that is often misinterpreted so that it is considered discriminatory is Surah An Nisa verse 34.The Surah is often interpreted as follows: Men are the caretakers of women, as men have been provisioned by Allah over women and tasked with supporting them financially.And righteous women are devoutly obedient and, when alone, protective of what Allah has entrusted them with.And if you sense ill-conduct from your women, advise them ˹first˺, ˹if they persist,˺ do not share their beds, ˹but if they still persist,˺ then cahtise them.But if they change their ways, do not be unjust to them.Surely Allah is Most High, All-Great. 5 In the verse, according to Husein, there is the word "chastise" which is used as the basis for husbands to commit violence against their wives.In fact, Husein continued, the interpretation is not like that, it is not only women who are blamed, but men who are at fault must also be punished. 6According to Husein, such an interpretation also emphasizes the position of women as inferiors who must always obey men.Otherwise, men feel entitled to violence.Husein emphasized that Islam is

REVISED Amendments from Version 3
The change in the latest version is the addition of references.
Any further responses from the reviewers can be found at the end of the article not a discriminatory religion, but a wrong understanding of Islamic texts often gives rise to discriminatory views.This situation occurs partly because the interpretation of Islamic texts is not made by women due to social construction that places women's roles and functions only in the domestic area. 7 In today's millennial era, Islam gets more attention in religious studies.I think this is not only due to the development and global impact of the world's Muslim population (as mentioned by Richard C. Martin), 8 or because of the emergence of religious awareness in the public domain in the modern era (as described by Jose Casanova), 9 but in fact because the teachings of Islam adhered to by Muslims themselves are in fact very problematic; they are not yet in synergy with the needs of the times.Oftentimes, Muslims even produce views that are opposite to the normative views of Islam, which highly respect human rights.Therefore, in this context, many Muslim reformers, who then called for the importance of reforming religious (Islamic) thoughts, say, for example: Mohammaed Abed Aljabiri, 10 Khaled M. Abou el-Fadl, 11 Abdul Karim Soroush, 12 Abdullah Saeed, 13 and also Muhammad Shahrur. 14 addition, to perfect this research, previous research is needed.Rosyada's research focuses on the issue of polygamy and justice from Syahrur's perspective. 15Meanwhile, Hidayat carried out a comparative analysis by examining Wahbah Az-Zuhaili's views and Syahrur's views on polygamy. 16In addition, Hadi explored the concept of milkul yamin from the perspective of ushul fiqh, focusing on Syahrur's insights. 17Building on this theme, Husna further investigated the boundaries of women's genitals, drawing from Syahrur's book. 18Auliya and Gazali contributed to the discussion by providing a comprehensive review of the concept of female genitalia based on Syahrur's boundary theory. 19Similarly, in 2021, Fathony and Hamid delved into the reconstruction of Syahrur's thoughts on women's private parts in Indonesia. 20astly, in 2022, Ramadana undertook a comparative study, analyzing the perspectives of Fatima Mernissi, Quraish Shihab, and Syahrur, offering insights into their perspectives. 21pecially the last one, Muhammad Shahrur, is a Muslim thinker who was chosen as the focus of study in this paper.It is important to discuss Shahrur's thoughts with those of other contemporary Muslim thinkers in order to reform Islamic understandings that, in this century, are less relevant and do not synergize with universal human rights trends.The situation of women in Muslim countries or where the majority of the population is Muslim (such as in Indonesia), who live their daily lives in a circle of discriminatory religious policies, became the focus of Muslim reformers, including Shahrur, who in turn sparked many important projects for a number of Islamic harakah (Muslim movements).All harakahs agree that reform is important, especially as times continue to change, as well as the need to produce actual religious thoughts, but in the applicable domain, there are sometimes differences of opinion between one another.It is reasonable because the methodologies or approaches used are not the same or vary. 22But at least, there are two types of harakah Islamiyyah (Muslim movement) that emerge in this context: first, "leftists" who develop their thought based on liberal Western methodology; and second, "rightists" in the sense of guarding reform based on the thoughts of classical Muslim scholars. 23hammad Shahrur, in this context, as a thinker who provides many ideas about the reform of Islamic thought, especially in the field of tafseer, tends to be leftist and liberal.His ideas of women in the study of commentary, for example, have sparked a lot of debates, especially when viewed from the perspective of classical fiqh (Islamic Jurisprudence).Based on the background above, this study focused on describing Muhammad Shahrur's limits theory, which defines a lower limit (al-hadd al-adna/minimum) and an upper limit (al-hadd al-a'la/maximum), and the interpretation of this limit theory on the relationship between teenagers, hijab, women's aurat (vital intimate), and polygamy on women's issues in the millennial era.

Study approach
This article was deliberately written to discuss Muhammad Shahrur's interpretation of women.This research uses a literature review approach, namely analyzing sources descriptively and hermeneutically.The data sources in this research are books, journals, and research reports related to Shahrur's thoughts.
Search strategy I found several books about Tafseer, but few discuss women in the millenial era.

Data collection
The data were collected through the following steps; 1) bookmarking and recording narrative texts that serve as research data, 2) Making an inventory of words or texts related to women's issues.Shahrur's book entitled Al-Kita ˉb wa Al-Qur'a ˉn, Qira ˉ'ah Mu'a ˉshirah consists of 4 chapters with 729 pages.Chapter 1 consists of 5 sections, chapter 2 consists of 4 sections, chapter 3 consists of 3 sections, and chapter 4 consists of 2 sections with an addition of a closing chapter consisting of 5 sections.The book contains women's issues related to limits (page 453), polygamy (page 597), clothing (page 604), male and female family relationships (page 604).Meanwhile, Shahrur's book entitled Nahw Ushu ˉl al-Jadīdah Li al-Fiqh al-Isla ˉmy; Fiqh al-Mar'ah consists of 6 sections with 381 pages; in these sections there are texts related to women's issues, namely; polygamy (page 301), marriage (page 307), clothing (page 331-343), jewelry (362-365), and dress code for females (page 374) (see Tables 1 and 2).

Analysis
Hermeneutics is a process of elaborating in terms of content and meaning what is hidden behind the text. 24This study aimed to interpret women's issues in two of Shahrur's books using hermeneutics data analysis.Paler states that hermeneutics is a process of elaborating in terms of content and meaning what is hidden behind the text. 25Michelle Byrne also states that the hermeneutics method is used to understand and interpret the text's meaning. 26Based on Gadamer's elaborate understanding, interpretation, and application, the analyses are inherent in the interpretation. 27fter examining passages on polygamy, marriage, clothing, jewelry, and dress codes for females in Shahrur's books, I interpreted and analyzed these texts and finally compared them to the verses of the Holy Qur'an and the application of Shahrur's theory of limits.

Muhammad Shahrur as a Islamic millennial thinker and interpreter
According to A. Lutfi Syaukanie, Muhammad Shahrur is known as a leftist and liberal thinker. 28He was born at the Salihiyyah intersection in Damascus, Syria, on April 11, 1938.At the age of 19, Shahrur obtained a Tsanawiyah diploma from the Abdurrahman al-Kawakibi madrasa in 1957. 29However, these schools are not religious schools.In other words, Shahrur did not receive sufficient religious education in his childhood and youth, at least in a formal sense.Syahrûr earned his master's degree, and three years later, in 1972, he successfully completed his doctoral program.In the same year, he was officially appointed as a lecturer in the Faculty of Civil Engineering at the University of Damascus and teaches courses in Land Mechanics and Geology (Mikanika at-Turbât wa al-Mansya'ât al-Ardhiyyah). 30ring his career as a lecturer, Shahrur wrote several books, which were not really his specialty.He made his best effort to combine his knowledge with Islamic teachings, especially the Qur'an.After finding ideas, he began to combine them with verses from the Qur'an.His thoughts related to Islamic law, where he argues that there is an upper limit and a lower limit in Islamic law, finally became known as the theory of limits.While teaching, Shahrur actively wrote books.He tried to interpret the verses of the Qur'an, and in addition, he also proposed the theory of limits in law, which basically states that law has an upper and lower limit.In his Al-Kitab, Shahrur derives the word Al-Quran from Al-Kitab, where the origin of the word is ka-ta-ba.It means an effort made by someone who collects various themes, composes sentences, and links one event to another to form a complete piece of writing. 31Therefore, the revelation received by Prophet Muhammad (p.b.u.h.) is called a kitab [book] because it contains various themes.In this book, Shahrur was heavily involved in linguistic interpretation.He divided the book into two sections: a) The first section is the kitab related to human behavior such as prayer, alms, fasting, and pilgrimage.Human capacity to carry out this first section of the book is limited, and therefore humans have the ability to choose or be detached from it; b) the second section is the kitab in the form of ma'rifah, which consists of natural law and human life such as death, the end of the world, and others.
In this context, it is necessary to understand that Shahrur did not join any Islamic institution, nor did he take any formal training or obtain a certificate in Islamic sciences.The works he has written, among others, are Al-Kita ˉb wa Al-Qur'a ˉn-Qira ˉ'ah Mu'a ˉshirah (1990), Al-Daulah wa al-Mujtama'(1994), Al-Isla ˉm wa al-Īma ˉn-Manzhu ˉmah al-Qiyam-(1996),  He often involved himself in issues of shari'a liberalization and deconstruction of the Qur'anic interpretation.Several Islamic laws and the rules of the science of interpretation and ushul fiqh were deconstructed with technical knowledge, relying on their Arabic origins.His environmental background, both in terms of education and socialization, also influenced his way of thinking.

Muhammad Shahrur's millennial commentary approach
The term millennial interpretation, of course, is not a term coined by Shahrur but a term that the author attaches to Shahrur's thoughts on commentary.According to the author, this term is appropriate after reading Shahrur's views on commentary, which are relevant to be applied to the millennial spirit of this era, an era where all forms of culture and lifestyle meet and influence each other.In this context, Shahrur himself agreed that legal products must be able to synergize with the socio-cultural context, including the times.
According to Shahrur, the Qur'anic texts that are the foundation of fiqh must adapt to the reality of society based on social and cultural contexts.In this regard, Shahrur did not believe in the Sunnah al-Nabawiyyah as the source of law because of its emphasis on the holy book of the Qur'an.Shahrur sought to integrate the muhkamat texts of the Qur'an into the reality of life and its constraints through the Theory of Limitations.Shahrur affirmed that the laws of the Qur'an are adaptive and can be applied in all situations and conditions, regardless of place and time.As long as it is within certain limits and does not exceed these limits, the law allows it to be done regardless of community conditions.
The theory of limits consists of a lower limit (al-hadd al-adna/minimum) and an upper limit (al-hadd al-a'la/maximum).There are six forms of application of this theory of limits in the study of legal verses, namely as quoted by M. Amin Abdullah from Shahrur's thoughts (see Table 3): 33 The six forms of the theory of limits proposed by Shahrur above have an impact on the istinbath of Islamic law.We take the example of the first theory of limits which only has a lower limit, namely regarding women's clothing and intimate parts.When interpreting QS. [24]: 31, "Or children who are still unaware of women's intimate parts". 34According to Shahrur, intimate parts are what make a person ashamed when seen, and intimate parts are not related to halal and haram, both from near and far.
He gave an example: "If someone is bald and doesn't like people seeing his bald head, then he will wear wigs because he considers his bald head to be an intimate part."Then he quoted the hadith of the Prophet: "Whoever covers the intimate parts of a believer, surely Allah will cover his intimate parts."He commented that covering the intimate parts of the believer in the hadith does not mean putting clothes on them so that they are not visible.Then he concluded that aurat (intimate parts) stem from shame, namely a person's dislike when something is seen, both from their body and behavior.Being shy, according to him, is relative, changing according to customs, times, and places. 35erefore, when there is a verse that tells to wear the hijab in the QS.[33]: 59, "O Prophet!Ask your wives, daughters, and believing women to draw their cloaks over their bodies.In this way it is more likely that they will be recognized ˹as virtuous˺ and not be harassed." 36He interprets that this verse is in the form of teaching, not sharia, and was revealed in Medina which indicates that it must be understood temporally with the aim of security from two disturbances, namely natural or weather disturbances and social disturbances that adapt to local traditions so as not to invite ridicule. 37 Shahrur's conclusion for the hijab has a maximum and minimum limit.The maximum limit is to cover the entire body except the face and palms, while the minimum limit is that which only covers the juyu ˉb which according to him includes the cleavage, body parts under the armpits, genitals, and buttocks.Apart from these, it does not include intimate parts and only adapts to community traditions. 38Hamka and Yusuf Qardhawi hold the belief that a woman's private parts encompass her entire body, with the exception of the face and palms.In contrast, Shahrur presents a distinction, dividing it into two categories: the lower limit comprises the concealed genitalia, causing embarrassment if exposed, while the upper limit includes the entirety of a woman's body, excluding the face and palms.On the subject of hijab, Quraish Shihab thinks that it is not obligatory but rather a recommended practice.
Next, Shahrur also interpreted the verse, "Let them not show their adornments, except what normally appears" to mean there are two kinds of jewelry for women: object jewelry and place jewelry. 39Object jewelry is, for example, clothing and accessories, while place jewelry is the entire woman's body which is commonly seen as the abdomen, back, head, and legs.So, all parts of the body may be exposed based on the verse above.The hidden ones are the juyub (pubic area, buttocks, armpits, and breasts).In other words, a woman who only wears underwear out of the house is not considered to have violated Allah's provisions.Showing a stomach piercing is also permissible.Moreover, he stated that a woman's vital intimate parts (armpits, breasts, and genitals) may be revealed to the seven groups of men mentioned in the QS.[24]: 31, namely brothers, fathers, daughters of a sibling, sons of a sibling, parents of one's wives and their children.His opinion states that a Muslim woman may be completely naked in front of these men.He said, "If parents see their daughter completely naked, then it is not said that it is haram, but only a disgrace." 40 even said that the relationship between teenagers of the opposite sex without marriage, or living together is "halal".Shahrur said that if it is in accordance with their will, without a contract, or without being accompanied by a sheikh or without permission, then it is lawful.He stated, "Read the Book of Allah, don't be afraid of it; all of you can do that without intermediaries and without teachers, and promiscuity is lawful, provided there is agreement between the two

2.
Which has both an upper and a lower limit.Applies to polygamy (QS.[4]: 3).Upper/maximum and lower/minimum limit on one case.For Polygamy, limit for quantity (four wives), and limit for quality (the second, third and fourth wives are widows with children).

3.
The provisions of the lower and upper limits are at one point or there is no other alternative and cannot be less or more.
Applies to the law of adultery with a hundred lashes (QS. [24]: 2).On adultery, the lower and upper limit at one point.Men and women guilty of adultery or fornication lash each one of them with a hundred lashes.

4.
The provisions that have a lower and an upper limit at the same time, but both cannot be exceeded; if exceeded.it means you have violated God's rules.
Applies to male and female relationships.If a man and a woman commit acts of approaching adultery but have not committed adultery, then both of them have not fallen within the limits of Allah's hudud.

5.
Which has an upper and lower limit, where the upper limit is positive and cannot be exceeded, while the lower limit is negative and can be exceeded.
Applies to material relationships among humans (both men and women).The upper limit is positive in the form of usury, while the lower limit is negative in the form of zakat (alms).parties," he said.He also stated that promiscuity between a man and a woman is a substitute for marriage, and without a written contract, is "halal, and in accordance with shar'i." 41e second example of the theory of limits, which only has an upper limit, is regarding the verse of cutting off hands for thieves.Shahrur argued that the words qata'a could mean physical or non-physical cutting.By looking at the basis of the word qata'a, it turns out to have many meanings and not all meanings refer to physical cutting.In addition, in the Qur'an not all the words qata'a mean physical cutting.An example of qata'a which means physical cutting is found in QS Al-Maidah: 33,42 while the meaning of not physical cutting is in QS.Ali-Imran: 127, 43 QS.Al-anfal: 7, 44 and QS.Al-Baqarah: 27. 45 It is at this stage that Shahrur then concludes that the words qata'a in the context of theft can be interpreted as physical or non-physical cutting.By looking at the maslahah (the aims and objectives in Islamic law) between physical and nonphysical cutting, Shahrur considers that physical cutting in the verse is the maximum law (upper limit) that can be set, while non-physical cuts, for example, putting the perpetrator in prison.This means that in this verse the concept of hudud al-a'la (upper limit) applies and the human ijtihad is under the hudud al-a'la.
Further, the third example of the theory, which has both an upper and a lower limit, that is, the minimum and maximum limits have been set by the Qur'an, while ijtihad is in between the two minimum and maximum limits.For example: QS.An Nisa verse 11, concerning the Division of Inheritance.The maximum limit for men is twice that of women, while the minimum limit for women is 0.5 of men.Ijtihad moves between the two maximum and minimum limits by looking at the various aspects that exist.
Regarding polygamy, Shahrur is very strict.With the Theory of Limits, there are two important limitations of terms, namely the limitation on quantity (al-Had al-Kamy), which is four wives, and the limitation on quality (al-Had al-Kalfy), namely the second, third, and fourth wives are widows who have children.Shahrur allows polygamy under two conditions, namely first, the second, third, and fourth wives are widows with children whose husbands left them.Second, the husband must have an uneasy feeling that he will not be able to deal justly with his children.If the two conditions above are not met, polygamy will fail.This means that the prospective wife must be a widow, not a virgin and must have children, as well as the prospective husband must be fair in all aspects, especially the social aspects of life/ society.Shahrur applies these two conditions based on the structure of language norms in the Qur'an Surah an-Nisa verse 4. Shahrur takes these two conditions based on the "structure of language rules" in the word of Allah "And if you are afraid you shall not be able to deal justly with the orphans, then marry two, three or four women whom you like."Shahrur also sees how Allah honors a widow by using the gentle words "ma tabalakum" (women you like) instead of "mashi'tum min an-nisa" which is respect for marriage.
Regarding the law of adultery, which falls into in the fourth limit theory, the provisions of the lower and upper limits are at one point or there is no other alternative and there can be no more or less.This means that the provision of the maximum limit is also the minimum limit, so that ijtihad is not possible to take heavier and lighter laws.For example: QS.An-Nur: 2, regarding the punishment for adultery.In that verse the punishment for adultery is a maximum and a minimum limit at the same time, because in that verse there is an order not to do "ra'fah", which means there is no waiver.Furthermore, regarding the fifth limit theory, a provision that has a lower and upper limit at the same time, but both cannot be exceeded; if exceeded it means violating God's rules, which applies to male and female relationships.If a man and a woman commit acts approaching adultery but have not committed adultery, then both of them have not fallen within the limits of Allah's hudud.
Finally, the rule which has an upper and lower limit, where the upper limit is positive and cannot be exceeded, while the lower limit is negative and can be exceeded applies to material relationships among human beings, both men and women.The upper limit is positive in the form of usury, while the lower limit is negative in the form of zakat (alms).The upper limit that cannot be exceeded is usury, the lower limit that can be exceeded is zakat (zakat as a negative limit because it is the minimum limit for assets that must be paid).In this case, zakat can be exceeded by charity, while usury cannot be exceeded because it is an upper limit that cannot be exceeded.
This study is limitated as it has only discussed women based on Shahrur's theory of limits as tool of analysis, while the book Nahw Ushu ˉl al-Jadīdah Li al-Fiqh al-Isla ˉmy; Fiqh al-Mar'ah.This study limitation also raises opportunities for future researchers to conduct studies on other content such as inheritance ( ‫ﺍ‬ ‫ﻹ‬ ‫ﺭ‬ ‫ﺙ‬ ) and testament ( ‫ﻭ‬ ‫ﺻ‬ ‫ﻴ‬ ‫ﺔ‬ ).

Conclusion
The term millennial commentary of Mohamammad Shahrur, in my opinion, is quite appropriate after reading Shahrur's views on interpretation, which are relevant to be applied to the millennial spirit of this era, an era where all forms of culture and lifestyle meet and influence each other.In this context, Shahrur himself agreed that Islamic legal products must be able to synergize with the socio-cultural context, including the times.Shahrur came to the conclusion that the outcome of Islamic law is greatly dependent on the socio-cultural setting because of his study's language approach.In order to bring the texts of the Qur'an into alignment with the realities of society everywhere and at any time, Shahrur analyzes the need for reinterpreting the verses of the Qur'an that form the foundation of fiqh (Islamic Jurisprudence).Shahrur mistrusted the Sunnah al-Nabawiyyah as a source of law due to his emphasis on the Qur'anic scriptures.He believes that the Qur'an is sufficient since it contains guidelines for addressing life's realities in its verses.Shahrur created the Theory of Limits to implement his proposal (Nazariyyat al-Hudud).
Shahrur attempts to integrate the muhkamat al-Qur'an texts into the reality of life and its constraints through this Theory of Limits.He asserts that the laws of the Qur'an are adaptable and can be employed in any situation, regardless of place or time.The community's state falls within these bounds, and the law permits it to be done as long as it doesn't go beyond the predetermined.

Extended data
This project contains the following extended data: -

Muhammad Sofwan
1 Univeristas Jambi, Jambi, Indonesia 2 Univeristas Jambi, Jambi, Indonesia Some improvements can be made a.The methodology part needs to be more defined and organized.Give a clear explanation of each stage in the research process.b.Steer clear of unduly broad claims.Don't just say, "This was an exploratory bibliographic study," for example; instead, detail the precise techniques employed for gathering and analyzing the data.c. Outline the two books' selection criteria as well as the particular chapters that make up each one.Justify the selection of these specific chapters.d.Provide a more convincing defense of the application of descriptive-hermeneutic analysis.Describe the reasons this approach is appropriate for your research and how it advances your goals.a. Include a succinct literature review in the methodology section to place your study in the perspective of earlier studies.Emphasize how your method differs from previous research on related subjects.f.Describe the steps involved in gathering the data, such as how the texts were logged, bookmarked, and examined.g.Go into further detail about the hermeneutic analysis procedure.Explain your interpretation of the texts and the particular methods you employed to guarantee a thorough examination.g.Discuss Shahrur's theory of limits in further detail.Give more thorough justifications and instances to support his points of view.i.To provide a more thorough examination, compare and contrast Shahrur's interpretations with those of other Islamic thinkers.This will assist in highlighting Shahrur's approach's significance and originality.j.Place Shahrur's interpretations in the context of modern discussions on women's issues and larger Islamic thought.The benefits of publishing with F1000Research: Your article is published within days, with no editorial bias • You can publish traditional articles, null/negative results, case reports, data notes and more • The peer review process is transparent and collaborative • Your article is indexed in PubMed after passing peer review • Dedicated customer support at every stage • For pre-submission enquiries, contact research@f1000.com 23 A Lutfi Syaukani, 'Tipologi dan Wacana Pemikiran Arab Kontemporer' [Typology and Discourse of Contemporary Arabic Thought], Jurnal Paramadina, no. 2 (1998). 24E. Paler, Richard.Hermeneutics: Theory of Interpretation in the Thoughts of Schleiermacher, Dilthey, Heidegger, and Gadamer.Translated by.Stephanus Aswar Herminarko.IRCiSoD, Yogyakarta: First Edition, July, 2022.p.92. 25 E. Paler, Richard.Hermeneutics: Theory of Interpretation in the Thoughts of Schleiermacher, Dilthey, Heidegger, and Gadamer.Translated by.Stephanus Aswar Herminarko.IRCiSoD, Yogyakarta: First Edition, July, 2022.p.92. 26Byrne M. Hermeneutics as a methodology for textual analysis.AORN J. 2001 May;73(5):968-70.doi: 10.1016/s0001-2092 (06)61749-3.PMID: 11378953. 27Austgard, K. (2012).Doing it the Gadamerian way-using philosophical hermeneutics as a methodological approach in nursing science.Scandinavian Journal of Caring Sciences, 26(4), 829-834.

Table 3 .
Theory of Limits applications.
Komisi etik.pdf(Letter of research ethical commission from The Institute for Research and Community Service (Lembaga Penelitian dan Pengabdian Kepada Masyarakat/LP2M), Pontianak State Institute for Islamic Studies (in Indonesian))

the work clearly and accurately presented and does it cite the current literature? Yes Is the study design appropriate and is the work technically sound? Yes Are sufficient details of methods and analysis provided to allow replication by others? No If applicable, is the statistical analysis and its interpretation appropriate? Not applicable Are all the source data underlying the results available to ensure full reproducibility? Partly Are the conclusions drawn adequately supported by the results? Partly Competing Interests: No competing interests were disclosed. Reviewer Expertise: Education and statistics I confirm that I have read this submission and believe that I have an appropriate level of expertise to confirm that it is of an acceptable scientific standard, however I have significant reservations, as outlined above. Version 2
both the arguments in favor of and against them.m.Provide a succinct and clear summary of your study's key findings.Emphasize the most important conclusions drawn from examining Shahrur's perspectives on women's challenges.n.Talk about the findings' wider ramifications for Islamic philosophy and the current debates over women's rights.Describe how Shahrur's interpretations might affect research and practice in the future.o.Recognize the constraints on your research.Talk about how these restrictions might have impacted your results and make recommendations for further study.p. Outline particular inquiries or study areas that could expand on your conclusions and go deeper into the ramifications of Shahrur's notion of limitations.This is an open access peer review report distributed under the terms of the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.Four Discourses.Edinburgh, Edinburgh University Press.2020.
Talk about how his opinions coincide with or deviate from popular Islamic interpretations.k.Assess Shahrur's interpretations critically.Talk about the possible advantages and disadvantages of his methodology as well as the ramifications for modern Islamic thought.l.Respond to any possible objections to Shahrur's viewpoints and offer a fair discussion that takes into account © 2023 Akbar A.

the work clearly and accurately presented and does it cite the current literature? Partly Is the study design appropriate and is the work technically sound? Yes Are sufficient details of methods and analysis provided to allow replication by others? Partly If applicable, is the statistical analysis and its interpretation appropriate? Not applicable Are all the source data underlying the results available to ensure full reproducibility? Partly Are the conclusions drawn adequately supported by the results? Yes
Competing Interests: No competing interests were disclosed.Reviewer Expertise: Islamic studiesI confirm that I

have read this submission and believe that I have an appropriate level of expertise to confirm that it is of an acceptable scientific standard, however I have significant reservations, as outlined above. Is the study design appropriate and is the work technically sound? Yes Are sufficient details of methods and analysis provided to allow replication by others? Yes If applicable, is the statistical analysis and its interpretation appropriate? Yes Are all the source data underlying the results available to ensure full reproducibility? Yes Are the conclusions drawn adequately supported by the results? Yes Competing Interests:
No competing interests were disclosed.
Reviewer Expertise: Islamic Studies; Quranic Interpretation; Modern Muslim Thinker I confirm that I

have read this submission and believe that I have an appropriate level of expertise to confirm that it is of an acceptable scientific standard. Version 1
Reviewer Report 11 July 2023 https://doi.org/10.5256/f1000research.137984.r177220